مقالات رزومه دکتر محمد غفوری منش

The third lecture of Nahj al-Balaghah is called "Shegsheqiyah", in which the highest theological purposes are presented in the most beautiful rhetorical forms. One of the wonderful literary forms is the use of numerous metaphors and allusions that Imam Ali (as) used at once during this speech. Examining the above-mentioned metaphors and allusions, it is well understood that these words has gone beyond the level of standard and normative speech and has caused a foregrunding in the mind of the audience. Of course, foregrunding is done through various tricks and this research has researched only metaphorical and ironic tricks with the focus on what is the conceptual purposes of Imam Ali (AS). The method of this article is descriptive-analytical and its results show that the study of each of the foregrundings in the metaphors and allusions of Shegsheqiyah lecture, leads the audience to deep purposes and intentions. Some of these goals are such as the real position of the Imamate, the Imam's view of the people and the government, some of the behavioral characteristics of the previous caliphs, and also portraying the current and past situation. Realizing such purposes plays an important role in analyzing the discourse of Imam Ali (as) in Shiite thought.

Nahj al-balāgha is a significant Islamic source containing the words of Imam ʿAlī, which play a major role in introducing his character. This article aims to analyze two sayings in Nahj al-balagha: "Woman is a scorpion whose sting is sweet" and "Woman is evil, all in all, and the worst of it is that one cannot do without her." Employing the descriptive-analytical method, irrespective of the reliability of their chains of transmission, this article examines the versions, translations, and linguistic features of these two sayings, along with the views of commentators. By considering clear and non-ambiguous doctrines and relying on linguistic issues, it seeks to attain accurate readings of these two statements. Research findings indicate that Imam ʿAlī consistently held a special value and respect for women. However, the issuance of the above two hadiths pertains to commitments for responsibilities and against the problems in life. Inaccurate interpretations of these two hadiths stem from various factors, including a lack of precise translations, ignorance of the general status of women in Nahj al-balagha, and a lack of understanding of linguistic issues.
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So far, several researches have been conducted separately on the subject of "intellect" in the field of epistemology and also on the subject of "behavior" in the field of ethics and education. The following article, with the focus on the words of Imam Ali (AS), has studied subject of "intellect and behavior" in the interdisciplinary approach. Undoubtedly, the Hadiths of Amir al-Mo'menin (AS) are considered as one of the important sources in Islamic researches and theories. In this article, an attempt has been made to present what and how intellect and behavior relate to each other, as well as the various dimensions and angles of it. The findings of this study indicate a two-way "evolution and decline". Based on many Hadiths, the behavior of the individual and society indicates the extent and level of development of their intellect and based on some other Hadiths, man, with his intellect, enters the three fields of cognitive behavior, behaviorism and behavior construction. This research has studied the mentioned issue in Imam Ali hadiths by descriptive-analytical method.

One of the verses that is believed, its occasion of revelation, is related to the guardianship of Imam Ali (a. s) is the 24th verse of Saffat (وقفوهم إنهم مسئولون). This verse emphasizes on the interrogating the people and their responding to the questions on the Day of Judgement. The question of the present study is: how does this ayah relate to the guardianship of Imam Ali (a. s)? This article, using a descriptive -analytical method, seeks to examine commentators’ views and the sayings of the narrators of both sects who consider this ayah as an evidence of guardianship of Imam Ali (a. s) and the necessity of the affection for him. Studies show that on the basis of interpretive and Qur'anic evidence, traditions of Infallibles (a. s), Companions and Followers, and also according to the context of the verse, the guardianship of Imam Ali (a. s) is confirmed. This explanation was quoted by some Infallibles such as the Holy Prophet (pbuh) and Imam Hassan Askari (a. s) and some Companions, including Ibn Abbas, and some Followers like Saeed Ibn Jobair. A great deal of Shi'ite and Sunni interpretations has been allocated to this verse.

Symbolic representation is a Quranic term which connotes a philosophical meaning. In the Holy Quran, this word is used only in the verse ﴿ÝÃóÑúÓóáúäÇ ÅöáóíúåÇ ÑõæÍóäÇ ÝóÊóãóËøóáó áóåÇ ÈóÔóÑÇð ÓóæöíøðÇ﴾ (ãÑíã/17) but many cases indicate the use and existence of representation in the Quran and this has increased the importance of this issue. From samples of the use of symbolic representation in the Quran, one can refer to the symbolic representation of angles, representation of Satan, representation of actions and attributions, sightings that the Prophet observed on his Night Journey and the Heavenly Ascent, symbolic representation of dreams and etc.
According to Allameh Tabatabai’s view, the meaning and reality of symbolic representation in the Quran is that a metaphysical being is embodied as an imaginal being through human senses without losing his nature and identity like when an angel appeared to Mary (S) in a human form.
The main purpose of this research is to explain the truth of symbolic representation in the Quran and to mention its Quranic samples. And also this research seeks to show that prominent book of al-Mizan, with his philosophical approach, has been able, in addition to explain the truth of symbolic representation, to describe and interpret some verses with regard to the issue of symbolic representation.